I John, 4:7-10

Okay, this is kind of a dissertation on love, and it's God's love, what God's love is and is not. So it's really neat. And of course the word beloved is a derivative of the word for love as well. Okay, so we're going to look at the first verse. OK, Beloved, let us love one another. We've seen this call or this admonition to love one another. We've seen it a bunch of times. Actually, I have the next chart following this, I think, has a list of some of those verses in 1 John. And I like Weiss' rendering of Beloved. And it's appogato. Divinely loved one, and actually we looked at it, according to my count, this is the fifth time we've seen it in 1 John.

There's one more time in John 4.11. Divinely loved ones, let us love one another. denotes one another. So John comes and says, hey, let us love one another. And basically, that's based upon that love is from God. And he's going to say, let us love one another. And let's look at some of the other occasions that we saw this.

In 1 John 3.11, it says that we should love one another.

In 1 John 3.23, love one another just as He commanded us. His command is part of who He is. That is His desire for us. And He's able to fulfill that desire in us as we walk by faith in Him.

It says we ought to love one another in John 4.11.

And then in John 4.12 it says, love one another, God abides in us, and his love is perfected in us. So the love that he's asking us to love one another is really his love that we have in Christ. OK. And the reason that we should love one another, for love is from God.

This love that he's talking about is from God. From God as a source. And that kind of comes out in this word, this preposition, ek, out of or out from. And Wiest has it, love is out from God as a source. So the source of love that that John's talking about is God's love. It's not our love.

And it's in the present active. This is to be a continuing action, continuous action. Love is from God continually. It doesn't cease. And it's not from us. This isn't some love that we gen up because the source of love is from God. We don't gen up this love. It's God's love. continuous action from the source, which is God. And it says that everyone who loves is born of God and knows God. But let's just go back for a second here. I want to point out here. Let's actually go back a little farther. If you look here at this verse, the first part is, Beloved, let us love one another.

And then he kind of explains the source of this love. And actually, that for there could be rendered maybe better because because love is from God and everyone who loves is born of God and knows God. So he's talking about that the reason that we can love one another is because love is from God and because as believers we know God, we can express his love. And this demonstrates we have been born of God and we know God. OK, so let's go back to the C part. And everyone who loves is born of God and knows God.

And the word born is genao, and it's the idea, in John's writing, it speaks of the act of God conferring upon those who believe in nature and disposition as a child or a child of God. But I want to kind of look just briefly You know, this word also is used just generically of the fact that one has an offspring, if you will. Let's look at Matthew. The first part of Matthew, if you remember, has just a whole list of so-and-so begat so-and-so. And that's this word, Jenao. And I thought it might just be worthwhile just to kind of, so generically this word can just speak of an offspring of a person. Let's see, can someone read just Matthew chapter 1 verse 2?

Abraham begot Isaac, Isaac begot Jacob, and Jacob begot Judah and his brothers. Right. So, begot or born in this situation is just speaking of an offspring of a person. And sometimes this book, many times it's of the man, but also, let's turn over to Luke. It's also used in the case of, when it speaks of a woman having a child.

In Luke chapter 1, Luke chapter 1 verse 13. Could someone read that? Luke chapter 1 verse 13. But the angel said to him, do not be afraid Zacharias, for your petition has been heard, and your wife, Elizabeth, will bear you a son, and you will give him the name of John." Right. Okay. And basically here what it says, your wife will bear, will bear, is this word, genao, same word. So, generically it's used of just simple offspring of a person, but spiritually it speaks of this relationship that the believers come into as a child of God.

And one of the interesting verses over in John 3.3, Let's look at that for a second, John 3, 3. And this is where the Lord's talking to Nicodemus. And it says here, I'll just read this one, it says, Jesus answered and said to him, this is John 3, 3. Truly, truly, I say to you, unless one is born again, he cannot see the kingdom of God.

In this case, this is this really cool thing. This is a combination of Jenao with again, which has the idea of actually from above, or actually has too many if you look up again, born again. So it's this, speaking of the spiritual birth, but it's from above, not physically.

So, in this case, he's saying, and everyone who loves God is born of God. So, you know, John seems to do this a lot. He kind of takes our Christian walk, or the outpouring of our Christian walk, our loving one another, and he says, well, that tells me that you're born of God. The way he'll state things many times is he'll state it, and it's basically because he's talking about fellowship in 1 John. He's talking about our Christian walk, what we do. He says, well, that tells me that one who loves is born of God. You don't try to do Christian love to be born of God.

No, it's the flip side of that. But he states it this way. And that can be kind of confusing as you read through it. You think, well, wait a minute. Is he telling me to go out there and love up the storm for Christ, and that I can be born again? Well, no, obviously he's not. The rest of Scripture would... But he states it that way, and that can be a little bit, you know... So you've got to kind of track with what he's saying.

Also, what's really kind of cool here, if you look at the tenses here of this verb, it's perfect tense, so that's the question that we ask every week. Do you remember what perfect tense is? You don't have to be perfectly remembering what perfect tense is, just roughly. I mean, it's not talking about the present. Actually, and this is really cool. This is a perfect indicative passive, which sounds really neat.

OK, past past completed action with the results of buying up into the present. So this says that everyone who has been born in the past, Everyone who is born of God, that's a believer, and that born-again state doesn't end. It continues on. He's a born-again person. Hence, you know, for the popularization of being a born-again Christian. But it's in the passive voice.

We didn't cause ourselves to be born again. It was God's action. So once you start looking at the tense of that verb, it takes out You're not going to be loving someone and somehow make yourself born of God. That's not going to happen. And then the other part of this is, and we'll get to that in a second. Let's see here. I don't want to go there quite yet.

The born-again Christian has the love of Christ functioning in him. If he's walking in fellowship with him, that love is coming out of not my life, not I, but Christ. So that love is coming out from God. So he's just saying, beloved, love one another, for love is from God, the source of love is from God, and everyone who loves has to be born of God and has to know God. I mean, it's obvious. If you have come to know Christ as your Savior, these are obvious things.

And these are all part of the riches of God's grace. Actually, in Mike's class, he's going through Dr. Schaeffer's 33 Riches of God's Grace. In fact, actually, we thought about doing it for this class at one point. And just tremendous, all these wonderful things that the believer has in Christ. One of those is being born again, born of God.

OK. So let's look at some verses here. I'm going to cut off... Keep your finger in the nose there. We'll get back to that in a second. Okay. So here's some... In 1 John, there's a bunch of verses here that use this, born of him or born of God. In 1 John 2.29, everyone who practices righteousness is born of him. Typical John approach, right? He kind of has it flipped around. Do we practice righteousness to become born of Him? No. That comes out of being born of Him.

1 John 3, 9. No one who is born of God practices sin. This is a verse we covered in the past. The nature of Christ is sinless. As we walk by faith in Him, we don't practice sin. Down here in 4, that's the one we just did in 4.7. We're just doing it in 4.7, I should say.

Then 5.1, whoever believes that Jesus is the Christ is born of God. That's a grace gift. And that repeats again, whoever loves the Father loves the child born of Him. For whatever is born of God overcomes the world.

That's one of the riches we have from God. We've overcome the evil one. We've overcome the world. Actually, the world, the flesh, and the devil. We know that no one who is born of God sins. This is kind of a corollary to this one back up here. Christ's life has no sin within it. As we abide in Him, we don't sin. It doesn't say the Christian cannot commit sin.

And we'll get to that one. I'm speaking without looking at the verses and going through that. I'm sure we'll work through that verse. So now the other part, knows God or knows him, or know him or know God. In 1 John, we have a bunch of these occurrences as well.

In 2.4 it says, the one who says, I've come to know him and does not keep his commandments is a liar. The truth is not in him. Once again, the way John states things, he's just saying, hey, your Christian walk should be in Your Christian walk should match your Christian position.

And then in 2.13, I am writing to you, fathers, because you know Him who has been from the beginning. And in 4.6, we are from God. He who knows God listens to us. And he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error. And then in our verse, we just in 4.7. And then 5.20 is kind of neat. It says, and this is really, really neat.

And we know that the Son of God has come and has given us understanding so that we may know him. These are all gnosko, the know of experience. As we walk by faith, we come that I may know him and the power of his resurrection and the fellowship of his suffering. We come to know Him experientially, and we trust Him by faith.

I'm just going to summarize the first verse, even though we're going to go to the next one. So basically, Beloved, let us love one another. And this is the reason why. For love is from, because, that could be rendered because, because love is from God. The source of love that John's speaking about is from God. And everyone who loves is born of God. That's going to be a trait or a characteristic of Christ's life in me. I'm born of God and I know God experientially. I know him not just in the theoretical, I know him by experience.

So now we're going to see that between... Any questions on verse 7? Because we're going to go on to 8. And 8 is going to be a contrast. All right, so 8 is going to be kind of the flip side of this. Verse 7 was, let us love one another. And this is going to say, the one who does not love does not know God, for God is love. So all through John's epistle there, he's kind of contrasting Here's the way the believer walks, and here's the way maybe the Gnostics are doing something. And it can apply to us. Here's the way the believer walks, here's the way the unbeliever walks.

So we're going to see here that there's a sharp contrast between these two verses. There's a contrast here between this one you're loving, and this one is not loving. This one knows God, and this one does not know God. So there's a sharp contrast between these two.

The one who does not love does not know God. This is a pretty incredible statement. So he's basically saying that God's love should be evident in a person if he knows God. And it's probably a reasonable thing to expect that a person that that knows Jesus Christ, you ought to see his love. Now, of course, what can happen? We can be abiding in the flesh. We can be walking contrary to that. But you would expect normally that the Christian would be displaying God's love because he's resting in Christ, walking by faith.

So the subject of this is really this participle. And it's in the present tense. And it could be rendered the one not loving. The person he's talking about, the one not loving, does not know God. And what's really interesting here is, the tense here, it's a past point fact. He did not know him in the past. So this person, it's really interesting what Weiss does with this. He says, the one who is not habitually loving, and that's kind of picks up the present tense. If you think about the present tense is present ongoing action. So that's the habit of his life. The habit of this person, this one, this person is that he's not habitually, he's not showing, demonstrating God's love and has not come to know him.

So let me ask the question, what Who is this person? How would you characterize that person? Well, and that's the part that I was talking about, and that's exactly where I'm headed. And I don't claim I have the answer tentatively, but John's done this before. He has a track record here of doing this. The question is, is he kind of switching gears on us here? And he was addressing the Gnostics. Is this addressing a believer out of fellowship?

And you think, well, it could possibly, but you look at the tenses of the verb and stuff, and it seems like he never knew him in the past. There was never a point in time when he knew God. Boy, when you look at that, you say, hmm, I don't know about that. And John's done this before. He will start off talking about believing, and all of a sudden he'll switch gears, and now he's talking about unbeliever. It seems to me that he's talking about an unbeliever here.

Of course. The reason it would fit either one is that all of us were in that position at one time. Okay, I would agree. I mean, we can get into the semantics in terms of being born of God and for eternity past, but the fact is that we came to a point. Yes, I agree. There's an heiress tense there. Right, right. In each of our lives. Right. There was a point in time which we all came to know him.

For what it's worth, and this is one of these things, I'm certainly not the, let's see. This is supposedly, I mean, this is where I'm, you know, I need a Greek geek, more than I am, help. You know, this is something more a global view here. That's what's said. So this is supposed to be a global view. If it's a global view that, yeah, it's the one who doesn't know Christ.

It kind of it kind of comes down to how you render, how you render this aris tense. And that's approaching about my limits of understanding. I'm not there. There are various aris. And I, you know, so I'll leave it for that homework assignment. I just, from my point of view, this fits John's pattern. And I don't have all my finger tips. We can go back in other parts of 1 John and he'll talk about the believer and he'll come in and he'll talk about the unbeliever. We've seen that before. So it seems to me that fits in that category. This is a contrast between 7 and 8. Okay. And that fits with what he just did in verse 7, because in verse 7 he did just say, everyone who loves is born of God. Right, I know.

He's flipping it. It seems like he's constantly hammering away. If someone walks into your midst and says, hey, I'm with you brother, no problem. And actually we see that today. We see that today. People claiming to be Christians. Hey, I'm with you, brother. Well, tell me what you believe. And you talk with them. And sometimes you come to the conclusion they're not a Christian. They act like a Christian. They maybe even talk like a Christian. But are they a Christian? And it seems like that's where John's coming from. That's why.

I'd like to... Go ahead. The fact that the active is in there, just from view, active generally the subject produces the action of the work of the person. And the whole lesson so far we've been talking about God is love and God produces love, etc. etc. and that active does not know is definitely pointing back to In a believer, the love comes from God. So to me, in my mind, it has to be non-believer.

Okay. All right. I'll make a scorecard here. Good. I appreciate that. That's very good. So the one not loving does not know God, and then he says, the one who does not love does not know God, for God is love. And basically, this is really cool. This is one of these really cool constructions. God is Amy, the state in which something continuously exists. God continuously exists. And it's this form, this subject complement. It's a little bit English intensive here. But in this case, it's a noun that identifies the subject. If it's an adjective, it describes it.

So this is identifying God as being love. God in his very nature, his very essence is love. And that's cool. Look at what Wyss does. He says, because God, as to his nature, is love. That is his very nature. If he's of God, been born of God, God's love will be coming out of him. And I put a couple of verses in here, actually some coming up down the road here. We have come to know and have believed the love which God has for us. God is love. Here's the same statement as this one. God is love. And the one who abides in love abides in God and God in him.

So that's one we'll get here. And then basically from, yeah, actually in John 4, 7, it says, for love is from God. We just cover that in verse 7. OK, so back to this again, just between the two verses here. This one's stating, Beloved, let us love one another, for love is from God, and everyone who loves is born of God and knows God.

And it seems like in sharp contrast to that, the one who does not love does not know God, for God is love. So they're diametrically opposed to each other. The one loving knows God. The one not loving does not know God. And we don't see God's love coming out of this one.

God's love is being expressed in the believer. Okay, so now we go on to the next two verses, or the next verse. It says, By this the love of God was manifest in us. So now this is going to describe how the love of God was manifest in a believer, or was appeared in the believer, or revealed in the believer. By this, the love of God was manifested in us. Manifested is this word phanerao, to make visible, to make clear. I like this, and there's a derivative of this word. It's really kind of cool. I like it very pictorially. It's like you have a lid on a container and you remove the lid, you take the lid off.

By this, the love of God was manifested. And we're going to see that the last part of the verse is going to describe that. that God sent his only begotten son into the world so that we might live through him. So the construction here is kind of interesting. The subject here is the love of God, was manifested, and this is neat here.

This is a heiress indicative passive. So at a point in time, and this is speaking about being manifested in us, this modifies. In this construction, if you look carefully, These two prepositional phrases, they both modify what was manifested. And one is talking about in us.

The love of God was manifested in us. A past point fact. And we didn't cause it to be manifested. God caused it to be manifested. The love of God caused it to be manifested in us. And then by this, we'll kind of tie it into the rest of this verse here. By this. God has sent his only begotten son into the world so we might live through him.

So here's what we've seen so far with manifested, or sometimes it's rendered appeared. In 1 John so far, in 1 John 1-2, the life, Christ's life was manifested and we have seen and testify and proclaim to you eternal life which was with the Father and was manifested to us. Then in 2-28, will the children abide in Him so that when He appears, we may have confidence and not shrink away from Him in shame of His coming, speaking about His second coming.

In 3.2 it says, Beloved, now we are children of God, and it has not yet appeared as yet what we will be. We know that when He appears, we shall be like Him, because we shall see Him just as He is. And it talks about He appeared in 3.5 in order to take away sins, and in Him there is no sin. And then 3.8, the one who practices sin is of the devil, for the devil has sinned from the beginning. the Son of God appeared for this purpose, that he might destroy the works of the devil.

So in our case, his appearing or being manifested, by this the love of God was manifested in us, that God has sent his only begotten Son into the world, so that we might live through him. So now we're going to look a little bit more here at that God has sent his only begotten son into the world. So this is kind of a neat thing here. This is the phrase here that talks about the fact that Jesus Christ has been sent forth by God into the world.

So I wanted to look at some different aspects of that. I have a chart coming up in just a second, but let's just look at some verses here. And then I also want to touch on only begotten here, too. In fact, let's do that first. Just a little bit of a slide.

I just want to focus on, and you guys know this already, but when it says his only begotten, what does that mean, only begotten? In scripture, John uses it in the Gospels, speaking of Christ, the fact that the only begotten, who is from the bosom of the Father. But interesting, let's look at Hebrews for a second.

This word is used in Hebrews chapter 11. The reason I'm doing this is just because I want to point out that it's the uniqueness that's in view here, not the fact of the birth. It's the uniqueness, the unique person. Hebrews 11, verse 17. Could someone read Hebrews 11 17 Abraham when he was tested offered up Isaac and he who had received the promises was offering up his only begotten son. OK. So this only begotten is the same same same word and it's monogamous.

So if you think about the usage here it was how many descendants did Abraham have. How many children did he have. He had two, right? So this has to be speaking of the fact that the miraculous nature of Isaac, right? Not that this was his only offspring.

That's where I was trying to go. Maybe I'm kind of stumbling through this, but that was to show that its uniqueness is in view, not that he's the only son. And that's what's in view here. that God has sent his uniquely begotten son. Okay, with that covered, let's look at the sent aspect here. It actually is going to occur in both these verses.

In 4.9, which we're covering right now, God has sent his only begotten son into the world so that we might live through him. And then in 4.10, we're going to see And he sent his son to be the propitiation for our sins. So two things, the sending of God's son resulted in several things in view here. One thing is that we might live through him. Another thing is that he is the propitiation or satisfaction for our sins.

And then we're going to see later a repeat of this. We have seen and testify that the Father has sent the Son to be the Savior of the world, kind of an additional point, but obviously very closely linked in with his propitiation. And I want to look just quickly here, there's some other verses in John's writings that are kind of neat. Let's look at, I'm going to have to do all of them, let's just look at Let's turn to John 17. John 17. Could someone read verse 3, and someone verse 8, and someone verse 21? John 17.

And this is eternal life, that they may know thee, the only true God, and Jesus Christ, whom thou hast sent. So basically this is saying that Jesus Christ was sent from the Father, and actually this defines eternal life, and this is eternal life, that we may know Thee, the only true God, and Jesus Christ whom Thou hast sent. How about verse 8? For I have given to them the words which you have given me, and they have received them, and have known surely that I came forth from you, and they have believed that you sent me. So what's interesting here is that this is the Lord's prayer here, the true Lord's prayer, Jesus' prayer to the Father. He's saying that they believe that the Father sent His Son. They believe that. So the believers are to believe that.

Then actually what's really cool, if you look in 21, John 3.21, someone could read that one. That they may all be one, even as you, Father, are in me, and I in you, that they also may be in us, and the world may believe that you sent me. So God's desire in this Nanite is that the world may believe. that you did send me." I thought that was kind of neat.

That's something that a believer is to realize, but that's something that the world is to realize. And that's how I convict them, right? The Holy Spirit convicts the world of sin and righteousness and judgment. That's part of the ministry of the Holy Spirit, to convict the world that God is the Son. Man says no to that, but the Holy Spirit is faithfully doing that, proclaiming that, that God is sent as Son. So that's kind of neat. So the C part.

It doesn't really say we have to do anything either. No, we don't even have to stand up and announce it. Excellent point. Excellent point. Right. Well, it says that man, you know, Romans there. It says that man is without excuse. And that can become a guy. I didn't I didn't hear that. I'm sorry. You did. I mean, you mean Ben didn't get to you. Because Ben made the comment that we don't have to do it. We talked earlier today.

This paper is the other side of the coin, a man doing everything, saying and doing everything they can. Right. Well, aren't they doing what it says? They're suppressing the truth. They're saying, hey, I'm going to make I'm going to make it twist it in all different ways. The only disturbing part about all this is that. We know he's going to wait to come. So he's accomplished his purpose. And I'm kind of anxious. Well, we all agree. I mean, it gets it gets weird. Sometimes I listen to talk radio. I drive back and forth to work after a while.

I say, you guys say. Be quiet. Just don't say any more. I just don't want to hear any more. I'm tired of even there's some good people, you know, quote good. I mean, good comments seem to be good, intelligent comments, if that's possible. But I just want to be quiet. Don't say anything else.

Okay, so let's look at the last part of that, so that we might live through him, that we will have our life through him. So, this word for Za'o, derivative of Zoe, to be alive, to live, talks about Where does life come from? We think about, well, I'm alive. Well, you are alive, but the Bible says that you're dead, right? Before Christ, you're dead in trespasses and sin. You're walking around. Christ said a very interesting thing. He said, let the dead bury the dead. That's kind of a scary thing.

Until we come to know Christ, life comes from Christ, comes from God. As the living Father sent me, I live because of the Father, so he who eats me, don't get too hung up on that, comes to know me intimately, abides with me, will also live because of me. True life comes from God. And so that's kind of the end part of this, telling us that this is the reason, by this the love of God was manifested or appeared in us, that God has sent his only begotten Son into the world so that we might live through him, have our life through him, our very being. Life comes from him, nowhere else.

Okay, so let's go on to the last verse. In this is love, not that we love God, but that he loved us and sent his Son to be the propitiation for our sins. So this is going to tell us what, it's going to kind of define what God's love is about. And it's going to start off here with a negative here.

And this is love. And the construction is, this is God's love presently, right now. Love is a subject. The verb is, is. And there's kind of a missing, not supplied word. And it could be like revealed. The love of God is revealed in this. Probably reads better. So actually, when they translate it, they put the in this at the first because there was nothing there. But if you look at it, kind of like subject, verb, direct object, there's sort of a missing thing in here. And that's, I think, the love of God could be manifested, could be revealed. in this, which is going to be the rest of the verse. The love of God is revealed in what he's going to say for the rest of the verse. And he's going to start out with the negative. Not that we have loved God, so you flip it around and put it in subject-verb-direct-object order. We have not loved God.

Another one to struggle with here, guys. Perfect tense. We have not statement of fact, active voice. So who's who's the we here? Another one to ponder. And so with the preface, it says, pass point fact with abiding results. So it makes it a little bit of a struggle. Do you have any thoughts here? I think that there's a key point, and that's real good.

So the question comes back to what what love is the subject up here? There's actually a definite article there. So the question is, what what is that love? If we're going to go down and interpret this last part, the B part of the love, is that whose love is that?

It's kind of key to this discussion, I think. And just for, you know, it's agape. Back to context, isn't it? Right. Context, context, context. The love of God is this. So it seems like that this we, he's referring back to, it could be, you know, it certainly can be the unbelieving world. What about the pronoun? The we? Who's the we? Yeah, who's the we? Well, that's what we're trying to decide here. What is the we? Who is the we?

Sounds like you'd be including the world, doesn't it? Well, let's go back and look at the... And this is love. So basically, then we kind of flip some things around here. And this is love, not that we love God. Maybe that's a generic we. Well, that's exactly where I went. It seems like if you were making it to be the we to be only Christians, you'd almost be trying to interpret this verse to support limited atonement. You have some problem. That we, that's a toughie. But you look at what he's been doing. I mean, he just doesn't have a problem with throwing the unbeliever in there. Doesn't have a problem with that at all. I'm just going right ahead.

There's no record standard that says some manuscripts read that we had loved God. Not have not loved, which means we didn't do it at all. But had loved means, past tense we didn't, but now we do love. Yeah, yeah. I just think it throws a different light. Yeah, it does. I don't, yeah. The whole point of this is we have to love God. God loves us. There's another verse that has a bearing on this, and I didn't study it out, but it says a very similar thing.

Let's look at 1 John 4.19. It's just down the road there a piece. I'll read that. It says, We love because He first loved us. So that one's pretty clear. It wasn't, you know, we didn't love God first. I see that you're loving me now, I'm going to love you.

That's not the way, you know, and this verse somewhat addresses that too. Not that we love God. The question is, you know, I'm not sure it helps us in answering who this we is, but it just... I don't like the have, I guess is my point. I'm not as better than have now. Okay, okay. You know what saying have implies right now? That's what I read when I see they have not.

It seems like what he's doing in verse 10 is defining love. He's saying this is love. This is the definition of love. God loved us and his sons would be an appreciation for our sin. And that's love, God love. Not that we love God. So to me he's not denying that we love God. He's just saying Our love for God doesn't define love. His love for us defines His love. That's love. Not that we love God. Our love doesn't define love.

His love. Exactly. And that's what we have in 419 too. I think that's true. He's defining what God's love has nothing to do with our love. That's another way of saying it. And that's why I said earlier that we could be believers in everything. I don't know. It's a human race in fact. Well, so this statement about not that we have loved God, I tend to think it was, globally, that was my thought. But OK, let's move on here quickly.

But that he loved us, aorist indicative active, past point fact, that he loved us, by God being rich in his mercy because of his great love with which he loved us. Another corollary verse. and sent his son to be the propitiation for our sins. And he is implied here. Sent, the same word we had before, eris indicative act, he was sent out on a mission to be the propitiation. What's really cool here in the construct, that to be is actually in the, that's been supplied by the translators. So it says he sent his son the propitiation. It kind of equates propitiation and his son, which I think is really cool. That defines propitiation.

Propitiation is Jesus Christ and what he's done. And it was for our sins. And then back in, here's a corollary verse that Josiah covered. He himself is a propitiation for our sins, not for ours only, but for those of the whole world. So I thought, to me, this was kind of a really cool thing. And then what was neat, It's kind of neat when you look at that, and you kind of discover that, and then you look at somebody else, and they say the same thing. And you think, I don't know. So I cut and pasted this out of Vine. Propitiation, halasmas, signifies an expiation, a means whereby sin is covered and remitted.

It is used in the New Testament of Christ himself as the propitiation in 1 John 2.2 and 1 John 4.10, signifying he himself through the expiation, expiatory sacrifice of his death, is the personal means by whom God shows mercy to the sinner who believes on Christ as a one thus provided. Now, I like what Uist has here. And set off his son as an expiatory sacrifice concerning our sins. So I didn't I didn't spend a lot of time on propitiation. Just I did a great job before. I didn't I didn't really attempt to add much.

That's a wonderful. That's a wonderful study, too. It's interesting that Vern's doing, he's studying this a little bit today in Hal's class, because he was emailing around saying, I'm doing this. And there's actually another verse that Josiah, in Romans 325, that's another form of, it's not the exact, it's another form of halasmas in 325. Anyway, OK, well, I think we've run out of time. All right.

Dear Father, we thank you so much, Lord. We thank you for this day, Father. Thanks for your word, for the blessings that we have, Lord. We thank you that you have provided, Lord. It's your love, not our love, Lord, that you have provided the satisfaction through Jesus Christ. We ask in his name. Amen.